班级集体效能对初中生学业自我效能与学习倦怠的调节作用

采用学习倦怠、学业自我效能、班级集体效能问卷,选取26个班级的1125名初中生作为被试,运用多层线性模型探讨班级集体效能对学业自我效能与学习倦怠的影响。在控制性别和年级的影响后,结果发现:(1)班级集体效能与学习倦怠具有直接的关联:班级正向联合力越高,则学生的学习成就感越高;班级负向联合力越高,则学生的情绪与生理的消耗越严重;班级优秀成员的效能越高,则其他学生学习的成就感越低,师生关系越疏远、生理消耗越严重;而班级成员的自我效能越高,学生的学习成就感越高、情绪的损耗越小;(2)班级集体效能对学业自我效能与学习倦怠之间的关系具有显著的调节作用:班级的正向和负向联合力越强,则学业自我效能对师生疏离的负向影响就越弱;班级的负向联合力越强,则学业自我效能对情绪耗竭的负向影响就越小;优秀成员效能越高,则学业自我效能对学习低成就感的负向影响就越大;而成员自我效能强,则学业自我效能对师生疏离的负向影响也强。     

《太平广记》中的蛇信仰研究

根据《太平广记》蛇类故事和龙类故事的记载,论述汉魏至隋唐时期民间对蛇的信仰情况,指出当时的蛇信仰正处于与龙信仰的混淆与渐渐析离时期。一方面蛇具有与龙相同的神圣性,另一方面蛇也开始遭到人们的嫌恶。龙蛇信仰的最终分离,使他们在民间信仰中朝着两个截然不同的方向发展下去。     

家庭文化资本对幼儿数学学习的影响

本研究对来自上海市的590个中、大班幼儿家庭进行问卷调查,旨在了解家庭文化资本对幼儿数学学习的影响。结果表明：作为家庭客体化文化资本的家庭文化环境和作为家庭身体化文化资本的幼儿家长数学教导信念对幼儿的家庭数学学习经验有直接的影响作用;作为家庭制度化文化资本的家庭教育背景则通过家庭文化环境和幼儿家长的数学教导信念对幼儿家庭数学学习经验有间接的影响作用。     

How to Cook Rice: A Review of Ingredients for Teaching anti‐Prejudice

There is a pressing need to address prejudice, racism, and discrimination against marginalised groups in Australia. This involves change from the structural to the individual level. In this article, we discuss the merits of individual anti‐prejudice mechanisms within the Australian context. First, we expand on nine mechanisms described in a previous paper and then review five new mechanisms. We conclude that while some mechanisms are likely to be useful regardless of location, others need to be tailored to the local context. We also conclude that effective interventions need to utilise multiple mechanisms. It is hoped that the synthesis of the different mechanisms provided here will assist anti‐prejudice researchers, practitioners, and policymakers striving to improve relations among different groups in our society.     

HUMAN CLONING THROUGH THE EYES OF MUSLIM SCHOLARS: THE NEW PHENOMENON OF THE ISLAMIC INTERNATIONAL RELIGIOSCIENTIFIC INSTITUTIONS

In the wake of the February 1997 announcement that Dolly the sheep had been cloned, Muslim religious scholars together with Muslim scientists held two conferences to discuss cloning from an Islamic perspective. They were organized by two influential Islamic international religioscientific institutions: the Islamic Organization of Medical Sciences (IOMS) and the International Islamic Fiqh Academy (IIFA). Both institutions comprise a large number of prominent religious scholars and well-known scientists who participated in the discussions at the conferences. This article gives a comprehensive analysis of these conferences, the relation between science and religion as reflected in the discussions there, and the further influence of these discussions on Muslims living in the West. Modern discussions on Islamic bioethics show that formulating an Islamic perspective on these issues is not the exclusive prerogative of religious scholars. Formulating such perspectives has become a collective process in which scientists play an essential role. Such a collective approach strengthens the religious authority of Muslim scholars and makes it more influential rather than undermining it.     

How beliefs influence the relative magnitude of pleasure and pain

Loss aversion is an economic assumption about utility—people value giving up a good more than they value getting it. It also has hedonic meaning—the pain of a loss is greater in magnitude than the pleasure of a comparable gain. But value and pleasure are not necessarily identical. We test the hedonic interpretation of loss aversion in experimental markets. With hedonic forecasts, sellers imagine the pain of losing their endowment, and buyers imagine the pleasure of being endowed. With hedonic experiences, sellers rate the pleasure of having the endowment, and buyers rate the pain of being without it. Contrary to loss aversion, predicted pleasure is greater in magnitude than predicted pain, and experienced pleasure surpasses experienced pain. We show that the relative magnitude of pleasure and pain depends on beliefs about the likelihood of outcomes, as well as utilities. Surprise makes gains more pleasurable and losses more painful. With surprising gains and expected losses, pleasure can surpass pain. But when gains and losses are equally likely (or losses are surprising and gains are expected), the opposite pattern can occur. Finally, within‐group and between‐group prices are significantly correlated with hedonic experiences. Sellers who feel better with their endowments assign higher selling prices, and buyers who feel worse about the absence of endowment assign higher buying prices. Despite the fact that hedonic experiences deviate from loss aversion, these emotions predict the endowment effect. Copyright © 2009 John Wiley & Sons, Ltd.     

Intent to harm or injure? Gender and the expression of anger

Gender differences in aggressive behaviour but not in anger suggest that women may express anger through behaviours that lack intent to harm or injure. Angry behaviours (injurious and noninjurious) were rated in terms of their likelihood of use when angry (N=888). Confirmatory factor analysis revealed a direct aggression factor and two further scales: explosive acts (e.g. throwing objects when alone) and defusing acts (e.g. talking to a third party). Men exceeded women on direct aggression and explosive acts, whereas women exceeded men on defusing acts. Expressive beliefs about aggression (as a loss of self-control) were higher among women and strongly associated with use of defusing acts and the avoidance of direct aggression. Instrumental beliefs about aggression (as a means of control over others) were higher among men and showed the opposite pattern of associations. We highlight the need for further work on actors' intention in relation to angry behaviours and the impact of context on these intentions.     

Beliefs around luck: Confirming the empirical conceptualization of beliefs around luck and the development of the Darke and Freedman beliefs around luck scale

The current study developed a multi-dimensional measure of beliefs around luck. Two studies introduced the Darke and Freedman beliefs around luck scale where the scale showed a consistent 4 component model (beliefs in luck, rejection of luck, being lucky, and being unlucky) across two samples (n = 250; n = 145). The scales also show adequate reliability statistics and validity by ways of comparison with other measures of beliefs around luck, peer and family ratings and expected associations with measures of personality, individual difference and well-being variables.     

Automatic processing of pain: the change of implicit pain associations after psychotherapy

This study explores the utility of a pain IAT for the assessment of dysfunctional cognitive beliefs in chronic pain patients before and after a cognitive behaviour therapy. A patient group suffering from chronic pain (N=25) treated with a 4-week cognitive behavioural psychotherapy is compared with an untreated healthy control group (N=27) at two points in time. In addition, both groups completed a self-esteem questionnaire (Rosenberg-scale) and a self-esteem IAT. In the clinical group a questionnaire assessing self-reported pain cognitions was administered. The pain IAT was able to differentiate between chronic pain patients and healthy controls before the treatment. Most important, pain-related implicit associations could be shown to change over the course of treatment in the clinical group of chronic pain patients. Results provide first evidence for an application of the IAT in chronic pain research.     

Dual pathways to engage in ‘Silent Marches’ against violence: moral outrage,moral cleansing and modes of identification

A survey (N = 120) examined variables that contribute to the willingness of people to engage in silent marches against violence in the Netherlands. As argued in Sacred Value Protection Model (SVPM) of Tetlock, Kristel, Elson, Green, and Lerner ( 2000 ) and moral mandate theory of Skitka, Bauman, and Sargis ( 2005 ), moral threats that are triggered by violent incidents, may indeed drive people to protest against such incidents. Our findings indicated dual pathways to such protests, that are all associated with reactive, angry empathic concerns. These concerns involve people's outrageous, punitive reactions towards offenders on behalf of the victims. These concerns are directly or indirectly related to people's participation intentions. That is, they directly influence the participation intention variable, or indirectly, through (re‐)establishing the belief in a just‐world, or through more fearful, self‐directed moral cleansing reactions. These latter reactions aim at reinforcing community‐shared moral standards. Copyright © 2007 John Wiley & Sons, Ltd.